Women in Shamanism - Research Paper Example

This paper identifies various issues regarding women and shamans, and their rights. The word Shaman is a Russian word that emanates from the people of Tungus, who are found in Russia. Holyoak (412) denotes that over the years, and based on the teachings and writings concerning spirituality and shamanism, most of these concepts have been associated with the male figure. Öger (237) denotes that the male figure is still, and has always been the voice of authority and leadership when it comes to matters regarding major issues within the family, the community, and the world at large. When giving a reflection on the mainstream history, it is important to understand that the references on women, and the power they possess emanates greatly from the periods of the Goddesses. On the other hand, Znamenski (351) denotes that there is very little written on the role of women in advocating for religious doctrines, as well as issues in politics, rites of passage, economic affairs, world leadership etc. Scholar further denotes that women who have been written about, such as Jeanne d’Arc and Mary Magdalene have had a false representation, through the views of the masculine, or either victimized for their courage and bravery in speaking up (Holyoak, 413). It is important to understand that the society placed certain requirements for women. They had to be wives, mothers, as well as perform other feminine duties in their homes. Women who took up the roles of shamanism were unable to fulfill these roles that the society expected of them. Over the years, female shamans have suffered great discrimination and bad treatment from their communities. For example in the Korean communities, female Shamans did not have any respect from the people, and they used to live in a very poor life. Scholar denotes that these shamans have always been viewed as witches, and this is because of the manner of their dressings and behavior (Znamenski, 351). These people normally dress in very ugly dresses, wearing scary masks, and behaving under trance, as if speaking to spiritual objects. Some communities believe that Shamans have the capability of travelling to the unseen world, and communicating with spirits (Znamenski, 352). Some communities associate these aspects with black magic, and demonic forces. Based on this ground, Scholar believes that female Shamans only masquerade as medicine people, but in real sense they are witches, having learnt their trade from demonic forces. It is important to denote that the culture of contemporary traditional societies was very unfair to me. In some communities, such as those in Africa, and Native American Indians, women were only restricted to their traditional roles of midwifery, and as a wife (Znamenski, 352). A woman who got the skills to practice medicine, as well as to be a religious leader, such woman was shunned by the community, and her powers and abilities highly doubted. This was the case with the female Shamans. In South Korea, the practice of Shamanism is technically illegal, and this is because they are associated with witchcraft, and demonism. On this basis, any person who is viewed as a Shaman is greatly discriminated upon, and victimized by the society. On this note, these Shamans would practice their trade in secret, and in specific locations of South Korea (Öger, 235). Scholar denotes that most of the Shamans in Korea are female. Scholar denotes that the role of the female Shamans has decreased in South Korea, because of modernization, emergence of Christianity, Islam and other modern religions. Religions such as Christianity and Islam view the practices of Shamanism as witchcraft, and hence a practice that has to be stopped. It is important to understand that in the later centuries, before the emergence of Christianity, Confucianism, and other modern day religion, female Shamans held an important role in the South Korean community (Öger, 236). This is despite these people living a very poor life. In the Korean language, the female Shamans are referred to as the Mudang. They acted as advisors to the king, performing very important religious rituals. However, with the introduction of Taoism, Christianity, and Buddhism, the Koreans started looking down upon them, viewing them as superstition (Öger, 234). However, royal family members of the Korean kingdoms still relied on female shamans, calling them on most occasions to pray for rain, during periods of draught. It is important to understand that this concept of witchcraft and demons varies depending on the communities that these people come from. Shermer (35) denotes that communities such as that of Mongolia viewed the female Shamans as very important individuals, who were the main conduits between the human world and the spiritual world. Shermer (35) denote that Mongolians had a belief that Shamans, more so female Shamans were chosen by the gods, and their skills are gifts given to them by the gods. On this basis, the Mongolians believed that Shamanism a very unique profession, and anyone who occupied the office, whether male or female, deserved respect and corporation from the community (Öger, 239). The Koreans believed that there were two types of female shamans, one who was called by the gods, and possessed by the gods, and this was referred to as Mansin (Öger, 233). The other type is trained in this aspect of Shamans, learning these skills at an early age. They were referred to as sesupmu. It is important to understand that these Mudangs never had families, and in case they had, their daughters became Shamans after very thorough training. . Shermer (35) denotes that most societies tended to barr women from religious and ritual leadership, as a means of depicting male dominion over women. On this basis, scholar denotes that the most widely used strategy of preventing women from taking up spiritual roles including demonizing their roles and power. The takeover of female spiritual rites has come under the description of various traditional oral histories, and this includes oral histories from countries such as Australia, the Amazon basin, Kenya, Melanesia, etc. For instance, Wallis and Pia (61) denotes that it is the Amazon Queens who were able to find the temple of Artemis, as well as act as priestesses in this temple. Later on, female were forbidden from entering into this temple, and this is because the male population wanted to exert power that came through religious practices. In conclusion, many communities did uphold the concept of female spiritual leadership. These communities include the Yurok and Karok of California, the Mapuche of Chile, as well as other communities in Indonesia, Siberia, and South Africa. In as much as the feudal and imperial societies tried to suppress the role of women in religious affairs, this is through the burning of witches in Europe, the persecution of female Shamans in Korea, etc, this concept of female religious leadership was unable to be destroyed. These holy and religious women were able to earn respect and power amongst the patriarchal societies that they were operating. This is because they were able to appeal to the supernatural, for purposes of solving the various religious and spiritual problems that the society was facing. For instance, during the 19th century, female Shamans were able to act as village chiefs in Siberia, and some of them were able to govern various parts of South Western Japan during the ancient periods. These female shamans in South Western Japan were referred to as Mikogami. A good example is an old shaman referred to as Himiko. This shaman was chosen to rule over the Wa dynasty, during its military anarchy, and she was able to succeed in restoring peace and order in this dynasty. On this basis, it is important to conclude that female shamans are a very important social and religious authority in China, Korea, and other East Asian communities. Works Cited: Holyoak, L.. "Shamans watching shamans : The dialectic of identity in northeast China." Studies in Religion/Sciences Religieuses 34.3-4 (2005): 405-424. Print. Shermer, Michael. "The Shamans of Scientism." Scientific American 286.6 (2002): 35-35. Print. Wallis, Robert J., and Pia Andersson. "Shamans/Neo-Shamans: Ecstasy, alternative archaeologies and contemporary Pagans." Public Archaeology 4.1 (2005): 60-63. Print. Znamenski, Andrei A.. "[Book Review: Shamans/Neo-shamans: Ecstasy, Alternative Archaeologist and Contemporary Pagans]." The Journal of Religion 85.2 (2005): 351- 352. Print. Öger, Adem. "The Shamans Among the Uyghur Turks and the Shamans’ Treatment Methods." Journal of Turkish Studies Volume 6 Issue 4.6 (2011): 233-248. Print. Read More